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FORE:The Roman reformers were satisfied to call themselves Stoics; and, in reviewing the Stoic system, we saw to what an extent they welcomed and developed some of its fundamental180 thoughts. But we have now to add that the current which bore them on had its source deeper down than the elaborate combinations of Zeno and Chrysippus, and entered into the composition of every other system that acted on the Roman intellect simultaneously with theirs. Thus whatever forces co-operated with Stoicism had the effect not of complicating but of simplifying its tendencies, by bringing into exclusive prominence the original impulse whence they sprang, which was the idea of Natural Law. Hence the form ultimately assumed by Roman thought was a philosophy of Nature, sometimes appearing more under a Stoic, and sometimes more under a Cynic guise. Everything in Roman poetry that is not copied from Greek models or inspired by Italian passion��in other words, its didactic, descriptive, and satiric elements��may be traced to this philosophy. Doubtless the inculcation of useful arts, the delight in beautiful scenery, the praises of rustic simplicity, the fierce protests against vice under all its forms, and the celebration of an imperial destiny, which form the staple of Rome��s national literature, spring from her own deepest life; but the quickening power of Greek thought was needed to develope them into articulate expression.Doctrines like these, if consistently carried out, would have utterly destroyed so much of morality as depends on the social sanction; while, by inculcating the absolute indifference of44 external actions, they might ultimately have paralysed the individual conscience itself. But the Stoics were not consistent. Unlike some modern moralists, who are ready to forgive every injury so long as they are not themselves the victims, our philosophers were unsparing in their denunciations of wrong-doing; and it is very largely to their indignant protests that we are indebted for our knowledge of the corruption prevalent in Roman society under the Empire. It may even be contended that, in this respect, our judgment has been unfairly biassed. The picture drawn by the Stoics, or by writers trained under their influence, seems to have been too heavily charged with shadow; and but for the archaeological evidence we should not have known how much genuine human affection lay concealed in those lower social strata whose records can only be studied on their tombs.99 It was among these classes that Christianity found the readiest acceptance, simply because it gave a supernatural sanction to habits and sentiments already made familiar by the spontaneous tendencies of an unwarlike r��gime.